And here, by the way, we may a little inquire, whether the prevailing power of a particular sin in any, be from it- self, or from the influence of temptation upon it, concerning which at present take only these two observations :
(1.) Much of the prevalency of sin upon the soul, is certainly from Satan, when the perplexing and captivating sin hath no peculiar footing, nor advantage in the nature, constitution, or condition of the sinner. When any lust grows high and prevailing more than others upon its own
62 THE NATURE AND POWER
account, it is from the peculiar advantage that it hath in the natural constitution, or the station or condition of the per- son in the world. For otherwise the law of sin gives an equal propensity unto all evil, an equal vigour unto every lust. When therefore it cannot be discerned, that the cap- tivating sin is peculiarly fixed in the nature of the sinner, or is advantaged from his education or employment in the world, the prevalency of it is peculiarly from Satan. He hath got to the root of it, and hath given it poison and strength. Yea, perhaps sometimes that which may seem to the soul to be the corrupt lusting of the heart, is nothing but Satan's imposing his suggestions on the imagination. If, then, a man find an importunate rage from any corrup- tion that is not evidently seated in his nature, let him, as the Papists say, cross himself, or fly by faith to the cross of Christ, for the devil is nigh at hand.
(2.) When a lust is prevalent unto captivity, where it brings in no advantage to the flesh, it is from Satan. All that the law of sin doth of itself, is to serve the providence of the flesh, Rom. xiii. 14. And it must bring in unto it somewhat of the profits and pleasures that are its object. Now, if the prevailing sin do not so act in itself, if it be more spiritual and inward, it is much from Satan by the imagination, more than the corruption of the heart itself. But this by the way.
I say, then, that the apostle treats not here of our being captivated unto this or that sin, but unto the law of sin. That is, we are compelled to bear its presence and burden whether we will or no. Sometimes the soul thinks or hopes that it may through grace be utterly freed from this trouble- some inmate. Upon some sweet enjoyment of God, some full supply of grace, some return from wandering, some deep affliction, some thorough humiliation, the poor soul begins to hope that it shall now be freed from the law of sin. But after awhile it perceives that it is quite otherwise. Sin acts again, makes good its old station, and the soul finds that whether it will or no it must bear its yoke. This makes it sigh and cry out for deliverance.
3. This leading captive argues a prevalency against the renitency or contrary actings of the will. This is inti- mated plainly in this expression ; namely, that the will op
OF INDWELLING SIN. 6'5
poseth, and makes head, as it were, against the working of sin. This the apostle declares in those expressions which he uses, ver. 15. 19, 20. And herein consists the lusting of the Spirit against the flesh. Gal. v. 17. That is, the con- tending of grace to expel and subdue it. The spiritual habits of grace that are in the will, do so resist and act against it. And the excitation of those habits by the Spirit are directed to the same purpose. This leading captive, is contrary, I say, to the inclinations and actings of the re- newed will. No man is made a captive but against his will. Captivity is misery and trouble, and no man willingly puts himself into trouble. Men choose it in its causes, and in the ways and means leading unto it, but not in itself. Soi . the prophet informs us, Hos. v. 11. ' Ephraim was' not willingly ' oppressed and broken in judgment ;' that was his misery and trouble ; but he willingly walked after the com- mandment of the idolatrous kings which brought him there- unto. Whatever consent, then, the soul may give unto sin, which is the means of this captivity, it gives none to the captivity itself; that is against the will wholly. Hence these things ensue :
(1.) That the power of sin is great, which is that which we are in demonstration of; and this appears in its preva- lency unto captivity, against the actings and contendingsof the will for liberty from it. Had it no opposition made unto it, or were its adversary weak, negligent, slothful, it were no great evidence of its power that it made captives. But its prevailing against diligence, activity, watchfulness, the constant renitency of the will, this evinceth its efficacy.
(2.) This leading captive intimates manifold particular successes. Had it not success in particular it could not be said at all to lead captive. Rebel it might, assail it might, but it cannot be said to lead captive without some successes. And there are several degrees of the success of the law of sin in the soul. Sometimes it carries the person unto outward actual sin, which is its utmost aim ; some- times it obtaineth the consent of the will, but is cast out by grace, and proceeds no farther ; sometimes it wearies and entangles the soul, that it turns aside, as it were, and leaves contending, which is a success also. One or more, or all of these must be, where captivity takes place. Such a kind of